Answers at end.

True/False (True=A, False=B)

1. To say that philosophy encourages the adoption of a questioning attitude means

that philosophic thinking encourages people to deny the existence of God or
traditional moral beliefs.

2. In philosophy the purpose of rational self-examination is to develop arguments that

correct or support beliefs in ways that could be persuasive even to people with
different backgrounds.

3. Though philosophy is defined as the pursuit of wisdom, it does not investigate what
it means to ask questions in the first place.

4. As the pursuit of wisdom, philosophy raises questions about almost everything

except what it means to question in the first place.

5. Because philosophy requires that we question our beliefs, it cannot provide reasons
why one set of beliefs should be preferred over another.

6. One of the primary aims of philosophy is to see how our beliefs compare with those
of others who can and do raise objections against those beliefs.

7. Philosophy attempts to answer questions such as "Why do we exist?" by examining

what it means to ask such questions and to evaluate whether proposed answers to such
questions are justified.

8. Philosophical questions are generally more concerned with identifying how beliefs
differ among persons or cultures than with how those different beliefs can be justified.

9. Myth provides the vocabulary and grammar in terms of which both philosophical
questions and their answers are intelligible.

10. By giving us a sense of purpose and moral value, myth indicates our place in
nature and explains in general why things are the way they are.

11. The point of the Socratic method is to determine the truth of a belief by means of
dialectical exchange (questions and answers, hypothesis and counter-example).

12. Socrates's comment that "the unexamined life is not worth living" is an example of
his ironic technique of saying something that means just the opposite.
13. In the Socratic method of enquiry, one asks questions aimed at discovering the
nature, essence, or fundamental principles of the topic under consideration.

14. Socratic ignorance is the same as complete skepticism because Socrates admits he
knows nothing, not even whether his method of enquiry is appropriate.

15. Like the social sciences (e.g., psychology or sociology), philosophy discovers
truths by identifying what people in fact believe instead of judging whether those
beliefs are justified.

16. To say that philosophy is a "second order" discipline means that it investigates the
presuppositions, criteria, and methods assumed by other disciplines.

17. To say that philosophy is more concerned with "second-order" or meta-level

topics means that it is concerned more with facts and beliefs than with their
presuppositions.

Multiple Choice

18. "Is there anything you would be willing to die for?" is a philosophical question
insofar as:
(a) it does not have any right or wrong answer because it is a meaningless question.
(b) it is a meaningless question because everyone could have a different answer to it.
(c) it forces us to articulate and justify our beliefs about what we know and ought to
do.
(d) it is more concerned with one's religious beliefs than with factual claims about
the world.

19. One of the aims of philosophy is to think critically about whether there are good
reasons for adopting our beliefs. Reasons are considered "good reasons" if they are
consistent with everyday experience and:
(a) are part of a set of religious, moral, or political beliefs that an individual feels
deeply about.
(b) are considered good by at least one culture, sub-culture, or individual.
(c) cannot be interpreted in different ways by different people or cultures.
(d) take into account objections, are acceptable to impartial third parties, and avoid
undesirable consequences.

20. If the world that we individually perceive is limited to an internal perspective, then
there is no way that we could determine whether our own perspective is useful, true,
or valuable because:
 (a) we know whether our internal perspective is correct only by comparing it with an
objective, external perspective (the "real" world).
(b) whatever we appeal to in order to prove that our perspective is right itself would
be part of the standard we use in evaluating that perspective.
(c) scientific research that reveals facts about the world would cause us to challenge
our perceptions in a dreamworld of our own making.
(d) without limiting our perspective to an internal dreamworld, we cannot achieve
any objective, external knowledge of the real world.

21. Philosophy is concerned primarily with identifying beliefs about human existence
and evaluating arguments that support those beliefs. These activities can be
summarized in two questions that drive philosophical investigations:
(a) why should we bother? and what are the consequences of our believing one thing
over another?
(b) what do you mean? and how do you know?
(c) who really believes X? and how can we explain differences in people's beliefs?
(d) how do philosophers argue? and are their differences important?

22. One of the tasks of philosophy is to test conceptual frameworks for depth and
consistency. It does this through (1) expressing our ideas in clear, concise language
and (2) supporting those ideas with reasons and with overcoming objections to
them. Philosophy thus emphasizes the need to:
(a) pose questions that can be resolved not by reasoning but only by faith or personal
belief.
(b) show why the beliefs adopted by most people in a culture are preferable since
more people understand those beliefs and see no reason to raise objections to them.
(c) articulate what we mean by our beliefs and to justify our beliefs by arguments.
(d) develop a set of ideas about the nature of society (i.e., an ideology) that can be
used to support a religious conceptual framework.

23. The philosophic insistence on providing a logos for the world and our experience
of it might itself rely ultimately on adopting a certain mythos, insofar as:
(a) philosophy assumes that it is possible and meaningful to reason about the world
and experience.
(b) the myths of philosophy are really lies that are told to make so-called philosophic
enquiries sound more respectable.
(c) philosophy is based on logic, whereas myths are not based on logic.
(d) mythos refers to the philosophic understanding of the world, whereas logos refers
to the philosophic understanding of our experience of the world.

24. "There is no rationale for myth because it is through myth that reason itself is
defined." This means that:
 (a) mythos is ultimately based on logos, just as myth is ultimately based on
reasoning or thinking.
(b) myth does not "explain" how things are related as much as it simply reveals them
as related.
(c) metaphysicians are justified in reasoning as they do because there is only one true
answer about being.
(d) myth and reason are the same: "myth" defines "reason," and "reason" defines
"myth."

25. Whereas the social sciences (e.g., psychology, sociology, economics) ask
questions about how people think and act, philosophy is the study of:
(a) how people with different beliefs or backgrounds disagree with one another.
(b) what beliefs mean and whether people with different beliefs are justified in having
them.
(c) the reasons why philosophic questions never have better or worse answers.
(d) questions that can be answered better by appealing to scientific experiments.

26. To say that "philosophy" (like "love" or "art") is not a closed concept means that
we cannot state the necessary and sufficient conditions by which it is defined. Rather,
philosophic issues are identifiable as having "family resemblances" with one
another. In other words:
(a) there is no one distinguishing feature that identifies an issue as philosophic, only
an overlapping of issues roughly associated with one another.
(b) the way we come to think about philosophy, love, or art really depends on how
we were raised by our families to identify things as resembling one another.
(c) the necessary and sufficient condition for something to be considered philosophic
is that it answers either of these questions: What does it mean? and How do you
know?
(d) philosophy is not a closed discipline insofar as it is willing to accept any answer
suggested by the "human family" as being true.

27. According to Socrates, just as there is a difference between what an ironic

statement says and its true meaning, so also appearances differ from reality. Even
though societies or individuals appear to differ about what is required for the good
life, that in no way contradicts the fact that:
(a) what is right or wrong, true or false varies from one culture to another.
(b) appearances are the only real way we have for knowing reality.
(c) the distinction of appearance and reality is the basis for the dialectical discovery
of truth.
(d) there are objective principles for thought and action that are required for the good
life.
28. According to Socrates, an unexamined life is not worth living; and it certainly
could not be a virtuous life. Why not?
(a) Because if someone did not know how to act virtuously, he or she would still be
considered virtuous by others who also did not know the principles for good living.
(b) Because since Socrates was a philosopher, he of course thought that people who
examined their lives philosophically were more virtuous than those who did not.
(c) Because without knowing the rationale for why one should act in a particular
way, one does not know whether actions are justified and ought to be repeated.
(d) Because a virtuous life would be one in which someone does what the rest of the
society says is right, and that means examining views other than one's own.

29. In spite of the fact that Socrates claims to be ignorant of the essence or nature of
certain things like justice, he is wise insofar as he recognizes that without such
knowledge actions are rationally unjustified. That is, his wisdom consists in his
recognition not only that he is ignorant of such essences but also that:
(a) justice, like knowledge, requires that we admit that we know nothing and never
will.
(b) he knows what he is supposed to be looking for--knowledge of the essences of
things.
(c) knowledge of the essences of things is impossible, because that would require
that we know what we are looking for before we know what it is we are looking for.
(d) his method of asking questions about essences is itself unjustified because he
does not know why he engages in such a practice.

30. According to Socrates, the value or quality of one's life depends on understanding
the principles of, or basic rationale for human existence. Without such knowledge (he
suggests) life lacks virtue, because:
(a) acting virtuously means acting in way that is informed about what one is doing
and why.
(b) someone who does not understand existence philosophically could never do
anything right.
(c) to have the power or ability to do anything at all requires that we know what we
are doing.
(d) not only is virtue knowledge but also the unexamined life is not worth living.

31. According to Socrates, it is important that we discover what makes a particular

action (e.g., a merciful or just act) the kind of action that it is, because without such
knowledge:
(a) no one in society will ever do any action that really is merciful or just, only those
actions that they think are merciful or just.
(b) the primary purpose of human existence--which is to think and to know--is
replaced by a focus on morality (acting and doing).
 (c) we can refer only to how people characterize actions without knowing why such
actions should be characterized that way.
(d) there would be no way to distinguish one kind of action (e.g., a merciful action)
from another kind of action (e.g., a just action).

32. For Socrates, the belief that "virtue is knowledge" is related to his claim that "the
unexamined life is not worth living," because he believes that:
(a) the unexamined life is one in which we live day to day without asking questions
about who we are and why we are here in the first place.
(b) the Delphic oracle identified Socrates as the wisest person on earth because he
claimed to know nothing.
(c) by questioning traditional beliefs, we learn to recognize how some answers seem
to be more satisfactory than others.
(d) the only way to be a good or worthwhile person is to know how human beings
should behave based on universal norms or values.

33. Socrates' claim that "the unexamined life is not worth living" is often cited as a
central theme in the activities of philosophy. By it, Socrates is typically understood to
mean that:
(a) it is sometimes simply not worth all the effort of examining life and its problems
in great detail; sometimes it is better simply to "go with the flow."
(b) while taking a reflective attitude toward life is interesting and even sometimes
important, most of what makes life worth living is not worth examining.
(c) simply doing whatever everyone else does without thinking about why we should
do what we do can hardly be thought of as worthwhile, noble, or admirable.
(d) it is a waste of time to sit around thinking about whether life is worth living; we
should leave such reflection to talk-show hosts, political figures, and religious leaders.

34. According to Socrates, the task of the wise and virtuous person is not simply to
learn various examples of just or virtuous actions but to learn the essence of justice or
virtue, because:
(a) by knowing enough examples of justice or virtue, we will live a worthwhile life
even if we do not know what makes them examples of justice or virtue.
(b) knowledge of individual examples alone would not prepare someone for
situations of justice or virtue to which the examples do not immediately apply.
(c) what makes an action just or virtuous can be known only by asking people for
their opinions and respecting each answer as equally valuable.
(d) justice and virtue are universal goals of all human beings, even if people do not
always agree on how to achieve those ends.

35. Plato indicates that the knowledge of pure reason is preferable to conceptual
understanding, because knowing that something is a certain kind of thing is not as
good as knowing:
(a) how we come to learn what to call a thing in virtue of our own experiences.
(b) the logos or rationale of the thing, that is, why it is the way it is.
(c) why we differ among ourselves about what we claim to know.
(d) the difference between knowledge and opinion as outlined in Plato's divided line
image.

36. Like most rationalists, Plato defines knowledge as justified true belief. In terms of
this definition, we might be able to claim to know something as true which might
actually be false, but it is impossible for us really to know something that is
false. Why?
(a) Because to know something that is false is to know no real thing, nothing (i.e., not
to know at all).
(b) Because what we know as true is ultimately based on what we claim to know as
true.
(c) Because we cannot give a justification or reason for believing in something that is
false.
(d) Because in contrast to our knowledge of the unchanging Forms, beliefs about
particular objects can change.

37. Plato distinguishes knowledge from mere belief or opinion by saying that
knowledge must be a true belief for which one can give a justification, a rationale, or
"logos." In terms of his image of the Divided Line, for Plato, knowledge is attained
only when our sensible experience is:
(a) grounded ultimately in what our senses reveal to us about the world of
becoming.
(b) based on images of the good, beauty, and truth obtained from particular objects
and on which the concepts and Forms depend.
(c) replaced by what we sincerely believe is true or have come to believe based on
our upbringing.
(d) understood in terms of concepts or innate ideas (Forms) that are perceived as
rationally ordered.

38. According to Plato, we can attain knowledge only by seeing beyond this world of
particular, changing objects to the true essences or Forms in terms of which things in
this world are intelligible. For example, we know what triangularity is not from
comparing sensible triangles but by thinking of the ideal of triangularity in terms of
which these sensible figures are recognized as triangles. From this Plato concludes
that all knowledge (as opposed to opinion) is innate, because:
(a) from the moment we are born we know what things are in the world in terms of
ideas that we get through our senses.
(b) since we are born with senses (that is, our senses are innate), we can know things
about the sensible world with certainty as long as we rely on the senses alone.
(c) our knowledge of the world is not really of the sensible world itself but of the
world grasped mathematically and ideally.
(d) since our absolutely certain knowledge of things cannot be based on the changing
things in sensible experience, it must merely be triggered by sensible experience.

39. In Plato's idealism, the unchanging Ideas or "Forms" in terms of which sensible
objects both exist and are known must transcend (that is, exist beyond) the changing
realm of appearances; because if Forms changed, then:
(a) the only things in the sensible world that we could ever experience would be
concepts.
(b) the sensible realm (in contrast to the intelligible realm) would consist only of
copies of real things.
(c) nothing in the experienced world could be or be identified as one determinate
thing or another.
(d) the sensible world would consist of unchanging Forms.

40. For Plato, ordinary sensible objects exist and are knowable as examples or
instances of Ideas or "Forms" that do not exist in our ordinary sensible world. Forms
do not exist in the sensible world because:
(a) in the sensible world only mathematical objects (e.g., triangles) can be known
using hypotheses which are recollected when we are asked the right kinds of
questions.
(b) unlike everything in the sensible world, Forms are not individual things but rather
the universal essences or natures by which individual things are what they are and are
known.
(c) nothing in the sensible, experienced world could exist or be identified as one
particular thing or another unless there were a "Sensible World" Form (like the Form
of beauty or justice).
(d) the sensible world consists of changing Forms that exist and are known in terms
of other changing Forms, which in turn exist and are known in terms of yet others in
an endless regress.

41. "When a person starts on the discovery of the absolute by the light of reason only,
and without any assistance of sense, and perseveres until by pure intelligence he
arrives at the perception of the absolute good, he at last finds himself at the end of the
intellectual world. . . . Dialectic, and dialectic alone, goes directly to the first principle
and is the only science which does away with hypotheses in order to make her ground
secure." Here Plato indicates how hypothetical knowledge cannot provide the
foundation of dialectical knowledge, insofar as hypotheses simply:
(a) explain sense experiences in terms of general concepts which themselves are not
explained.
 (b) show how particular objects of experience cause us to recall innate ideas.
(c) describe sense experience without providing an explanation for dialectical
methods.
(d) reject the use of reason, preferring instead dialectic, to achieve knowledge.

42. Plato's suggestion that knowledge is innate or remembered as a result of being

triggered by experience is in response to a paradox he sets up for himself. The
paradox, now referred to as Meno's Paradox, has to do with the question of:
(a) how a person can remember anything about the realm of the Forms after the
shock of being born into this world.
(b) how knowledge of the Forms can ever be anything other than a generalization of
experience.
(c) how anyone can recognize the correct answer to a question without already
knowing the answer.
(d) how concepts bound to the realm of becoming have meaning only when
associated with the realm of Being.

43. In his discussion of the Divided Line, Plato says that, in contrast to mere belief or
opinion, knowledge is a belief for which we give reasons or justifications by
appealing:
(a) to what our senses reveal to us about how things appear to us, not how
they really are.
(b) beyond the Forms to images of goodness, beauty, and truth obtained from
particular objects.
(c) to what we sincerely believe is true about the Forms based on our experiences in
the world.
(d) beyond sense experience to unchanging ideas (Forms) that are perceived as
rationally ordered.

44. Aristotle says that what makes things be what they are--their essence--does not
exist apart from individ-uals that exist in the world. So if all the members of a species
were destroyed, then their essence or form:
(a) would likewise be destroyed.
(b) would be destroyed only if there were no one around to remember the species.
(c) would continue existing (as with Plato's Forms) in some other realm of being.
(d) would not be destroyed because there was no essence or form originally to be
destroyed; there are only individuals, not universal essences or natures of things.

Answers:
 17. B 33. C
1. B 9. A 25. B
18. C 34. B
2. A 10. A 26. A
19. D 35. B
3. B 11. A 27. D 41. A
20. B 36. A
4. B 12. B 28. C 42. C
21. B 37. D
5. B 13. A 29. B 43. D
22. C 38. C
6. A 14. B 30. A 44. A
23. A 39. C
7. A 15. B 31. C
24. B 40. B
8. B 16. A 32. D